New Wine doesn't work in Old Wine Skins

New Wine doesn't work in Old Wine Skins

A vaccine will bring healing to many and a return to much of the old normal.  However, it will not undo the changes in our churches saw in 2020.  Some key questions for church leaders to wrestle with in 2021.

I realize that most of us congregational leaders are overwhelmed by the logistics and grief of re-orienting Christmas 2020.  However, recently we heard news of vaccines being distributed in the United Kingdom ...and soon coming into the United States.  This news has me thinking and dreaming of a day when life goes back to normal!!

What will this normal look like?  My sense is that the post-COVID normal for most congregations will look very different than life "B.C".  Too much has changed in our congregations simply to go back to the way it was.  On the one hand, COVID times have been a long season of pruning.  Some things -- ministries, relationships and most poignantly, people -- have died in this time.  Painfully, we must confess it cannot go back.  On the other hand, COVID times has been filled with new growth.  Countless churches have launched new ministries during this time or renewed exciting ministry partnerships; congregations have given leaders permission to grill the most sacred of cows!  It has been reminiscent of the book of Acts, when trials and tribulation gave room for the Spirit to drive the church forward.  There is new wine flowing that will burst the old wine skin!   

It is likely worth each church leadership team pausing, reflecting on 

What is your church grieving that has been temporarily or even permanently lost during this time? 

What is old wine skin, stuff where you just can't go back to it?

What has helped people be the church, as individual disciples, or collectively as a congregation during this time?  

What is new ministry -- new wine -- that is worthy of celebrating?

To be clear, what is old is not bad and what is new is not necessarily from God.  But these above questions might begin to get at the all important and deep question -- how is God calling us forward as a congregation? 

Furthermore, many of the changes that happened during COVID times were not entirely new developments, but amplifications of existing trends.  One local church I know of moved extremely well into live-streaming. As it turns out, they had designed their new sanctuary for live streaming.  COVID may have made their 'viewership' number skyrocket, but they had laid the groundwork for broadcasting worship years ago.  The trends in our culture:  the rise of virtual community; the tendency toward political polarization; and the hunger for intimacy all existed before COVID and will only continue.  

In short, so much has changed within our churches and within our culture, that we can't do church like 2019 and expect to thrive in 2021.  Here are what I see as some movements in our culture that exploded in 2020 that will continue to impact our churches in 2021 and beyond.  For each one, I boil it down to some key leadership questions.

Netflix effect:  Netflix created a whole new market place:  on-demand TV.  You could watch watch whatever you wanted, most importantly, whenever you wanted.  You could binge watch 18 episodes of West Wing.  You could stop a show in the middle if you felt it was too boring or too raunchy.  

In many ways, we've become church on-demand, with multiple ways of worshiping available at multiple times, if not all the time.  No longer is the church open for a few hours a week on Sunday morning and a few odd hours during the week, but the Word is going forth all the time as people follow and consume content online. People can engage at any time, which is good.  But...its a much different task to build a community around an a la carte menu.  Even if one can do this, sustaining it requires very different resources, volunteers and staff than before.

So it brings up a host of questions as in-person worship will resume in full force.  Will people have the desire to sit for a 60 minute worship service anymore, with lots of parts they don't necessarily enjoy?  Will churches stop their online worship?  Will churches really stop online communion they swore was temporary?  What do you do with the people who really loved zoom worship in their jammies?  How do we not burn our staff and volunteers who will be asked to do everything they did in 2019 and 2020 all at the same time?

What should AND can we sustain of our COVID-times virtual engagement? 

The quicker a church answers this question, likely the less helpful their answer will be.  Whom is the church truly trying to serve?  Why? and How?  The more clearly a church can define their sense of mission and vision likely the easier time they will have articulating to themselves and others why they are choosing to resume or not resume certain ministries. 

Trump effect:  Trump accelerated the polarization of American society.  When COVID happened, he took a tact of championing individual liberty over public health measures.  This created a situation in which everything about COVID, including wearing a mask, was seen as a political statement.  As churches made worship and ministry decisions, often based on particulars of their building; the age and health of their staff and congregation; the professions of their council; these were interpreted by many as political.  People began to vote with the feet, with strongly conservative folks often re-aligning themselves with no-mask churches (and to some extent, vice-versa).  Many leaders also felt the necessity to take stands this summer over issues of racial injustice in our country, further inflaming divisions. 

Truthfully, churches have faced increasing strain trying to hold people of differing political opinions in one church.  Like every other facet of society, we seek to congregate with folks that look, act and vote like ourselves.  Church has become no different.

Does your church feel mobilized by a political pruning to work more clearly for societal causes?  (Lean into the prophetic tradition of decrying injustice)  Or are you committed to being a church that holds diverse political views together? (Lean into the Pauline tradition of reconciliation in a multi-cultural context)  How can you live into this decision?

American Idol effect:  While there is a strong Christian music industry with ties to mega-churches, an open secret is that most mega churches haven't had deep congregational singing for sometime.  Wonderful musicians lead generally passive or gently singing crowds.  The same is generally true for Roman Catholic churches and also in many mainline protestant churches.  Choirs used to lead the congregation; then choirs started doing the singing for the congregation; then choirs were replaced by cantors.  Its okay if you want to protest this sweeping generalization, but I think its fairly straight forward to argue that our culture doesn't do collective singing as well as we did two generations ago.  This has been translating into church culture for some time. 

Regardless, COVID times increased this trend as congregational singing has often been discouraged, done with masks or not happened at all.  Many musicians in churches are no longer leading congregations or large ensembles, but recording tracks of two or three musicians, designed for listening rather than collective singing.  

More deeply, I am getting at the way in which COVID often forced a professionalization of church.  Doing a good video takes paid staff or very committed lay people.  It often is harder to get people involved and during COVID times in worship; most churches either restricted volunteers or the volunteer base (often retirees) took a big step back out of virus concerns.  I assume that for most churches this not the long-term hope, although perhaps some are happy to become professional worship broadcasters. 

How do we make worship truly a work of the people, especially when it comes to singing?

The Bowling Alone effect:  Back in 2000, a book called Bowling Alone was written.  It spoke about the fragmentation of American society and how our individualism had undermined our ability to form community.  I've often wondered if the breakdown of church attendance has as much to do with this trend as anything the church has or has not done. It is not simply about the rises of "nones" (no religion) but "no ones" folks who are isolated and alone.

COVID created a tremendous amount of loneliness. We all learned we can't live so isolated from each other.  The church has sought to step into this gap and provide authentic virtual, hybrid and in-person connection.  Many churches have discovered they were not, after all, a building, but truly a people, animated by the Spirit who trust in Jesus Christ.  The people that have come along often will feel more bound to their church than ever before.

At the same time as pockets of intimacy were being deepened within the church, many have trailed away.  A zoom room likely doesn't work for people totally new to each other.  Some churches may have added virtual listeners, but how might they move from passive consumers to active parts of the life-giving community?  How much energy are you going to put seeking the sheep you lost in 2020?  How can you make pathways for new people to integrate into a very "dense" community in terms of relationships?

How is your church intentionally building community for both active participants but also those not currently engaged?

Some of the above questions might avail themselves to simple or quick answers.  My intention in offering them is not to provide an easy checklist for folks.  I sense that both in and outside of the church life will have profoundly changed by summer 2021, when life in church could go back to normal.  Churches will need to have a strong sense of mission.  If not, I believe they will exhaust themselves in conflict and unrealistic expectations of staff, volunteer leaders and general membership.  My hope is that the above questions might help a church get at, again, that key question -- how is God moving in our midst and how are we called forward?  How can we as a people of the cross and resurrection speak and live into a world that endured its greatest crisis in a generation, if not longer?

1 Thessalonians 5:1-11

This passage occurs in the Revised Common Lectionary, Year A, most recently November 15, 2020.

Summary:  Hard words about the end times. Some nuggets below, although I doubt most of you will preach on this, although there is some really good material, especially about building up the Kingdom one person at a time.

Key Words/Constructions

ειρηνη και ασφαλεια (meaning 'peace and safety', 5:3)  These words are heard in every political cycle -- it is the basic promise of government, to provide us peace and safety.  Can it ever be delivered?  I wonder also, at whose cost do we accept peace and safety?  

ολεθρος (meaning "destruction", 5.3)  It is fairly rare in the NT (4x; only in Paul). This word only occurs, it seems, in connection with the destruction that God brings in judgment.

ενδυσαμενοι (aorist participle meaning "put on", 5:3).  This verb is not in the imperative.  It should be translated "let us be sober, having put on the breastplate of faith and love."  (θωρακα πιστεως και αγαπης)  Calm and collect thinking grows out of faith and love!   More technical grammar note:  The verb is in the aorist tense.  the actions of aorist participles precede the other verbs in the sentence). 

περιποιησις (meaning "preserve", 5:9).  This is really interesting.  This word can mean "obtain" but also "preserve."  In this case, the idea is that God's wrath will come upon all, but we will be protected -- our souls will be preserved.  The image almost seems to me akin to the angel of death in Revelation.

εις τον ενα (meaning one on one, 5:11).  Paul commends people to comfort one another (παρακαλεω) and then build each other up (οικοδομεω) one on one.  This is a week in which I feel a call to change the world.  Paul reminds us that this happens as the community builds each other up, one by one. 

Grammar review

5.3-5.6 have four different types of subjunctive clauses.  In Greek, you cannot simply say, oh, subjunctive means probable.  Each type of subjunctive clause and construction must be mapped into its English tranlation.

a) οταν:  An "hotan" clause = whenever 

b) ου μη:  A "ou mh" clause with the verb εκφευγω (flee), which suggests that they will NEVER flee. 

c) ινα:  A "hena" clause which suggests result or purpose (in order that the day might be a surprise). 

d) -ω-: An "horatory subjunctive" in 5.6 "Let us not sleep." 

1 Thessalonians 2:1-8

This passage occurs in the Revised Common Lectionary, Year A, most recently October 2020.

Summary:  I have never preached on this passage before, but I wonder if it should be read at every ordination, for it lays out two fundamental challenges of ministry

First, to minister only for God's approval:  "But just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts."  (1 Thessalonians 2:4)

Second, to minister by giving not only our words, but ourselves.  "So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us."  (1 Thessalonians 2:8)

This is such a challenge -- to give our hearts, but not let those to whom we give our hearts be judge of us!

Some Greek that is interesting in both verses:

δεδοκιμασμεθα (passive perfect form of δομιμαζω, here translated as both "approved" but also "tested")  This verb appears twice in verse 4 -- We have been tested (passive) and later God tests (active) us.  The testing it seems, is for a purpose -- God wants to entrust us with the Gospel. It is also interesting that the word test is in the perfect tense, which is Greek means that a new state has arisen as a result of the verb.  The clothes have been put on, the stone has been rolled away, etc.  We have been transformed and changed by the act of God testing and approving us.  But God's approval is not done in an "alien" or "distant" way, but is involved in a process of testing us.

πιστευθηναι (passive from πιστευω, here translated as "entrusted).  First, it is interesting that the word in the active means trust, but is also translated as believe.  It is a reminder that this verb is not about intellectual cognition but trust!  They have been entrusted to pass on the Good News)

αρεσκοντες (form of αρεσκω, here translated as "please")  Liddell Scott offers this definition: " to strive to please; to accommodate oneself to the opinions, desires, interests of others."  This is a great reminder for us during COVID that we cannot minister seeking to please everyone!  We seek to please the Lord.

ονειρομενοι  (form of ονειρομαι, translated here as "long for")  This word is a super rare word, likely a form of another word slightly more common.  Regardless -- it means long for.  Couldn't find sexual connotations, but it is about desire.  This is true in ministry as well -- a deep desire for the community (and their approval)!

ευδοκουμεν (form of ευδοκεω, translated here as "please") and αγαπητοι (beloved).  You may have seen these words together, for God declares of Jesus:  This is my son, the beloved, with whom I am well pleased.  Paul uses this language to talk about his care for the people!

1 Thessalonians 1:1-10

 This passage occurs in the Revised Common Lectionary, Year A, most recently Oct 18, 2020.

Summary:  Paul begins his letter to the Thessalonians with a strong note of Thanksgiving.  It is interesting to note that Paul gives thanks for the people in Thessaloniki and how God is at work among them.  We are used to giving God thanks for nature or perhaps things, but here Paul practices gratitude for other humans!  God is alive, Paul radically claims, and lives through, in, with and under the people.

Key Word

ευχαριστουμεν ("give thanks", 1.2)  Paul begins his letter as he begins and ends so many letters -- in thanksgiving to God!  It is a helpful and humbling reminder that even in times of trial, we are called and inspired to give thanks!

εργο(ν) της πιστεως (work of faith, 1.3)
κοπο(ς) της αγαπης (labor of love, 1.3)
υπομονη της ελπιδος (endurance of hope, 1.3)

A couple of notes.  First, the trifecta of faith, hope and love is also famously part of 1 Corinthians 13.  Second, all of these examples are in the genitive, meaning that the relationship between the two words must be interpreted by the reader.  I would argue for a subjective genitive, where the thing in the genitive is the subject:  faith's work, love's labor, hope's endurance.  Or perhaps more of a source genitive -- work from faith, labor from love, endurance from hope.

εκλογνη ("elect", 1.4)  What is translated as a verb "elect"  is actually a noun. It simply reads, "knowing, under the circumstance that you are loved by God, your election." The election here is not about politics, but about God's choice to love us and work through us.

δυναμει ("power", 1.5)  The word "power" here is "dynamis." This word comes into English as dynamite!  It can mean miracles when used in the plural, but in the singular it means power.  Power for Paul, especially in Corinthians and Philippians relates to the power of the resurrection and faith working in us to endure difficult times. The power is displayed in the basic miracle that we believe! (1 Cor 2:5) 

εξηχηται ("go forth", 1.8)  The word for sound forth is "ex-echeo-mai"  Notice the word echo in the middle! Their faith is echoing all over Europe, both the Northern part (Macedonia) and the Southern part (Achaia)

θε(ος) ζωντι (living God, 1.9)  This is a nice participle in Greek -- living! It is in the dative because it describes the word "God" which in this case is also in the dative.  

But the significant thing is that God is alive.  We do not worship a historical fact, we worship and serve the living Lord!

Philippians 4:1-9

This passage occurs as a New Testament Lesson in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently October 2020.
 
Summary:  As I have stated previously, I view Paul's letter to the Philippians as a small treatise on sanctification.  You can find beautiful fruit in these passages, beloved words that evidence the Spirit's work in Paul to make him a little Christ for all of us.  What struck me this time around though was the profound way in which the community in Christ takes precedence in this passage.  Paul continues to offer many images of working together and community love, even calling his fellow Christian his "desired."  Paul doesn't conclude with his love of Christ, but the love Christ has given him for his fellow believers.  Our sanctification is precisely this:  OUR sanctification as the Holy Spirit moves us closer together in love and hope.

αγαπητοι and επιποθητοι ("beloved" and "desired" 4:1)  αγαπητοι is probably familiar enough to most Christians, especially those who work with Greek.  Paul calls his brothers and sisters in Christ who beloved.  Wow!  Yet, επιποθητοι is more startling.  This word comes from desire.  While we have seen the root verb elsewhere in Philippians (1:8; 2:26), no where else in the Bible do we find this term επιποθητοι!  This sense of desire can be positive, for example, the deer pants for the water like the soul desires God (see Psalm 84:3/Psalm 41:2).  However, Paul here is claiming the other Christians are his desired.  This truly is taking the mind of Christ -- when we love each so deeply that we can talk about a deep love for one another.  What does the mind of Christ and sanctification mean?  It means loving your neighbor, so much, that you desire to be with them like Christ desires to be with them, like their soul desires to be reunited with God.

και σε ("even you", 4:3)  Paul generally speaks in the second person plural throughout the letter.  Perhaps he is writing to someone specific; maybe he wants to drive home that these words are for each person.  Maybe its ambiguous so we all think, well, its my job to help those two women who are fighting.

συζυγε; συνηθλσαν; συνεργων ("yoked", "co-striving" and "co-worker", 4:3; the second is a verb, the other two adjectives)  Paul here presents us with a few images of the Christian life.  The first is from the idea of a yoke and can actually refer even to marriage.  The image of oxen plowing the field.  The next is to athletes in contest with one another.  The last is co-worker, perhaps the least descriptive, but you put the three of them together and Paul profoundly gives us some images of our life together!

γνωσθητω ("let it be"; imperative (command), 4:5 and 4:6).  There first time Paul uses this verb, it is telling us to let our gentleness be known to all people; the second time it is Paul telling us to let our prayers be known to God.  In this context though, I wonder if they are so exclusive.  I wonder if we read this through a western-post-enlightenment idea of worship that would have our prayers of thanks be those in private.  Part of our joy and duty, as Psalm 66 suggests, is not simply praising God in private but offering thanks in front of the congregation.

νοματα (from νοημα, meaning "mind", 4:7)  Paul has continually pointed toward the mind as a place of Christian activity -- to be of the same mind with each other and of Christ.  We often think of the heart as the place of God's work, but for Paul, the mind is also a place where discipleship happens!

Grammatical review:  "αυτο"
The word αυτο and its various conjugated forms (αυτου for example) can be a bit tricky for the reader.  First because another set of words, meaning this and that, looks very similiar but have different accents.  But it is also tricky because the word αυτο can mean three different things, even if it looks the same. 

It can function like a pronoun: αυτου for example, almost always means "him."  In this case, the pronoun is in the genitive, so it fully means "of him." It functions this way 95% of the time.
It can also mean "very."  This is when it stands alone (predicate position).  This is fairly rare.  An example of this is in Philippians 1:6 πεποιθως αυτο τουτο: "I am convinced of this very thing."
It can also mean "same."  It behaves like this when it follows an article.  Hence, in Philippians 4:2 you get:  το αυτο φρονειν: "The same thinking."  Paul actually uses this also in 2:2 and 2:18. 

Again, for 90-95% of translation, the word functions as a pronoun, but it can be helpful to remember these other uses.

Philippians 3:3b-14

This passage occurs as a New Testament Lesson in the RCL "Pentecost"/"Ordinary"/"Proper" Season, Year A, most recently October 2020.

Summary:  In certain theological circles I often find that justification is the aim; yet for Paul in this passage justification has a purpose.  As the Greek indicates, it has a purpose, namely that we would know Christ, his resurrection and his suffering.  Rather than claim this is something other than good Lutheran doctrine, Luther and countless other Lutherans have seen justification has the key to the kingdom, but not the kingdom itself, which is Christ.

Key Words
σαρξ ("flesh" 3:4 and elsewhere)  Normally we think that Paul sees the flesh as an entirely evil entity.  In this case Paul talks about his righteousness in the law (and therefore the flesh).  He never says that his Jewish upbringing was evil.  In fact, Paul's whole take on flesh and law provides more a productive evangelical tact than the normal torpedo attack on human sinfulness.  Simply acknowledge that people have seen and accomplished great things, yet they still often sense a worthlessness about themselves and are haunted by a sense that something greater exists.  To reiterate, Paul is not claiming the flesh is evil, but he is clearly affirming its limits.

ζημια ("loss" or "damage"; found as noun and verb 3:7 and 3:8)  Interestingly, Paul calls his accomplishments a loss.  The Greek here is a bit stronger in that it can also mean "damage" or "penalty."  Paul here lays the groundwork for a later group of Lutheran orthodox thinkers who argued that good works are damaging to salvation.  While I don't like admitting this, I can see both Paul's and the orthodox thinker's point here that human achievement can cloud our vision from seeing Christ's blessings.
side note:  Paul here echoes back to 2:5 and 2:6 in the Christ hymn; Christ did not regard (ηγεομαι) equality with God as something to be exploited. Here Paul is saying he regards all of his benefits as loss through Christ.

συμμορφιζομενος ("together-shaped", 3:10; noun form in 3:21).  I believe this is a crucial word to understanding Paul's letter to the Philippians.  Paul writes that Jesus was in the shape (μορφη) as God, but chooses a different shape, one of a slave, for our sake.  However, for Paul this does not mean the Christian can avoid death  No, Paul believes that we to will be transformed by Christ, in that we will receive the same shape as him -- a crucified slave, so that ultimately, we might receive a resurrected body like his.  This is also found in Romans 3:17 - co-inheritors, co-sufferers, co-will be glorified-ers.  I would argue that chapter 3 of Paul's letter to the Philippians is applying the Christ him of suffering and glory to the Christian.  

διωκω ("pursue"; 3.6, 3.12 and 3.14):   Paul's bragging here has a double rhetorical effect -- he will return to the words "pursue" (διωκω) and "righteousness" (δικαιοσυνη) later in this section (3.9, 12 and 14).

σκυβαλα ("crap"; 3:8)  Rubbish is about as nice as you can translate this.  Paul wants a rhetorical effect here. 

καταλαμβανω ("receive, obtain, overcome"; 3:12,13)  This verb presents a problem in most cases for the translator because it has a broad array of meanings.  In this case, the challenge is in the tenses.  In verse 12 Paul claims that he has been obtained (aorist passive) by Christ; yet he also says in the aorist subjunctive that might obtain it; finally, in the perfect active he says he has not obtained it.  Here is Paul at his grammatical worst and perhaps theological best: The event of Christ's death and resurrection obtained Paul for Christ, but this process is not finished!

επιλανθανομαι ("forget"; in participle form in 3:13).  Most important is not the participle form, but the present tense.  Both verbs in the second half (forgetting and looking ahead) in the present tense, suggesting this is an on-going process of doing this. We cannot simply forget once, but must continually forget.

Grammar review & theological commentary on verses 3:9-10
Infinitive purpose clauses  In Greek, the infinitive can be used to express purpose, especially when it is an "articular infinitive."  (ie, article + infinitive)  In verse 9 Paul discusses justification by faith.  He begins verse 10 (which the Greek scribes connect with a comma to the previous verse, not a period) with the "articular infinitive":  του γνωναι (the knowing).  Paul's use of an infinitive here suggests that justification's purpose is to know God, the power of the resurrection and the fellowship of suffering. In other words, 9 and 10 are linguistically linked by Paul and a strong possible reading is purpose...vs 9 (justification) is for the purpose of vs 10 (resurrection).  To build on last's weeks passage about μορφη (shape), justification leads to transformation as our "morph" becomes like Christ.

Romans 13:8-14

This passage occurs in the Revised Common Lectionary, Year A, most recently September 6, 2020.

Summary:  These words brought about the conversion of St. Augustine.  May they also bring about the constant renewal of us and our flocks as well!  I think Romans 12 is more exquisite poetry than Romans 13, but this passage still packs some punch, especially the later verses!  Ultimately, I think this needs to be read in context of Romans 12-14 and Paul's real world ethics, lest it become interpreted as anti-life-on-earth.

Some words and phrases I've pondered:

νόμον πεπλήρωκεν (fulfilled the law, 13:8)   Here Paul uses the word fulfilled (πληρόω) and the law (νόμος)...Paul also uses the words together in 8:4 in conjunction with the Spirit's work in us. In fact, Paul uses these words together in Galatians 5:14; the translations there say the law is "summed up" in this one command. 

One more note -- the word fulfilled here is in the perfect tense, which means that there is nothing more that has to be done, that is completely finished and remains finished. 

ἀνακεφαλαιοῦται ("summed up", 13:9)  Big word!! Literally again-headed or recapitulate. It means bring or sum together. It is the word that Paul uses in Ephesians to talk about how things were summed up and brought together in Christ. Here is Romans Paul does not say all things are summed together in Christ. Instead he uses indicates that all the commandments are summed up in this Word (λόγος; it is not commandment).  Paul is elevating this commandment to a transcendent level -- it is not a Jewish custom we can avoid, but it is our life's aim to fulfill.

εὐσχημόνως (euschem-onoos, meaning "proper", 13:13)  Interestingly, the word here for "live honorably," contains the root word "scheme."  That root word -- scheme -- is the word we heard in Romans 12:2, not to be conformed to the scheme of this world.  Now we hear about how to be properly conformed, namely, to put on Christ!

ὅπλα τοῦ φωτός (armor of light, 13:12)  While Paul will refer to the idea of armor elsewhere, what is really powerful here is that Paul connected the armor of light with Jesus Christ.  In verse 12 we are told to put on the armor...we discover what this armor is as we are told to put on Jesus Christ!

κώμοις (κῶμος, "revelry", 13:13) This word originally meant the festal procession in honor of Dionysus and then become a meal or banquet (BDAG) but with connotation of excessive drinking, feasting and perhaps sex. (Louw and Nida).  The other word for drunkenness is more straight forward :-)  (μέθαις)

κοίταις (κοίτη, "bed" or sex", 13:13)  This is a strange word in that it literally means "bedding"; is Paul simply referring to all sexual activity?  Paul puts these words in three sets of pairs:  Not A nor B; Not C nor D; Not E nor F.  In this way, this word needs to be translated by looking at "ἀσελγείαις" which BDAG translates as "lack of self-constraint which involves one in conduct that violates all bounds of what is socially acceptable." This is not simply marital sex, but sex that is licentious, etc.  To what extent is Paul suggesting limits on sex within marriage?   Tough question!

ἔριδι (ἔρις, "quarreling", 13:13)  Paul here employs a word that means excessive quarreling; he pairs this with jealousy "ζήλῳ"   Makes one wonder about the connection between these two words; it is also fitting to hear this in the year of a Presidential election...  But how does one take up Christ, disagree wit someone and yet avoid excessive quarreling?

σάρξ ("flesh", 13:14)  It is worth reflecting.  Is Paul saying that pleasure is itself a bad thing?  Paul seems to lean heavily into a piety that is anti-flesh in 13:13.  Yet Paul calls us to love our neighbor in earthly ways, both in terms of how we relate to our fellow citizens (Romans 13) and our fellow Christians (Romans 12 and 14).  While Paul may push uncomfortably against the body for our modern ears, this does not grow out of an anti-earth or anti-human construct, but an anti-self-satisfaction mentality.

Romans 12:1-8

This passage appears as the New Testament Reading in the Revised Common Lectionary, Year A, Pentecost/Ordinary Season.  Most recently, August 23, 2020.

Summary:  This passage is about living.  About a living God at work in our lives...so that we may live, live for Christ and in communion with others.

Key Words:

παρακαλεω (meaning "encourage", 12:1)  This word means a range of things from exhort to encourage to comfort. The noun of it is the word for the Holy Spirit in John's Gospel, the "Paraclete."

οικτριμων (-ος, meaning "mercies", 12:1)  The word for mercies here found in the plural. As BDAG points out, is used to suggest the activities/signs/deeds of God's mercy rather than the general characteristic. I.e., we can always praise God in general for his mercy, but this day we praise God for his mercies, namely, the things God has done for us. 

ευαρεστος (meaning "pleasing", 12:1) This word can be translated acceptable, but it could also mean "pleasing."  For example, this word is used to describe the fruit in the garden of Eden.  This word can mean both flattering or truly pleasing, but in the God-direction it always has a positive connotation. Paul will also use word in Romans 14:18 to say that "the one who serves Christ in this way is pleasing to God."  We may not be able to justify ourselves before God, but our work in Christ is pleasing to God!

ζωσαν (from ζαω, meaning "live", 12:1)  The word for "alive" here is a present participle, not an adjective; living is more appropriate.  Interestingly, this is the same word in Peter's confession:  You are the Christ, the son of the living God.  (It doesn't look exactly light because of how the participle is conjugated).  

While I realize as Christian teachers we tend to spent a great deal of time on the importance of Jesus as both Lord and Savior, the fact that God is a living God may be just as important as anything.  We live in age of moralistic-therapeutic-deism.  What is the counter to this?  A living God who transforms us!!

λογικην (-ος, meaning "rational" or "spiritual", 12:1) The word here for spiritual is "logikos" is literally logical. Enlightenment distinctions make this one difficult to translate because the Western tradition, since then, has tended to view "logical" and "reasonable" as something opposed to "spiritual."  No easy translation, but it is not fair to Paul to make this simply a cognitive activity, but it definitely is cognitive!

μη συσχηματιζεσθε (from συσχηματιζομαι, meaning "conform", 12:2).  The form of the verb:  negative, present, imperative suggests that the people actually have been conforming to the world.  It is time to no longer do the previous action!  

The verb has a cognate in English "schema"  No longer be in the mold of the world's schemes!  Don't let yourself be built according to the world's schematics!

It is also interesting that this word is in the passive, suggestion we do not actually control how we are molded to the world -- it happens to us.

μεταμορφουσθε (from μεταμορφοομαι, meaning "transform", 12:2)  This (like conform) is also in the passive, suggesting we are not the agent of change.  This is the word that Paul uses in 2 Cor 3:18 to talk about being transformed from one glory into another; it is also the word that Matthew and Mark use to talk about the transfiguration in their Gospel's.  

Most basic point:  The world is at work seeking to make us conform to its design; the living God is at work changing us, conforming us to the cross.

ανακαινωσει (-ις, meaning "renewal", 12:2).  Renewal is the literal translation, which fits; interesting note -- the word is not found outside of Christian literature!  Renewal is in the dative here, which means that the renewal is the means by which something else is accomplished, namely, the transforming.  The renewal is the means, not the end. 

In fact the εις + infinitive construction means "for the purpose of X", in this case "testing."  The renewing is for a purpose, discerning the will of God.  This is fascinating that the process of transformation is that which allows us -- pay attention here -- not to get into heaven, but to have the mind of God in us that we might live!!  Live here on earth and live as part of something bigger than ourselves -- the community of faith!

Some other notes I may flesh out someday:

  12:2 The word for "testing" is in an "eis+infinitive" clause suggesting purpose. That is, the testing is the result or purpose of the renewal. 12:2 Paul's word for "perfect" here is teleios, just like in Matthew 5:48, that we are to be perfect as our heavenly father. 12:3 The word for think highly is "hyper-phroneoo," rahter Paul encourages us to think "sus-phroneoo," which means to have a sound or sane manner. (More intense grammer note: 12:3 A bunch of the participles in the verse are adjectival or substantive, a good verse to review how these work) 12:4/5 In verse one, Paul told the people to present their bodies; now he tells them that one body has many members...which is a helpful reminder that all of the verb tenses in this passage have been you plural. This does not mean Paul did not intend these exhortations for individuals (technically: distributive plural), but this entire passage is aimed at the community. 12:6 Paul uses the same grammatical construction (adjectival participle) to talk about "the grace given..." as he did in verse 3. 12:6 The word here for different is "diaphoros," which can also mean excellent. 12:7 The word here for ministry is "diakonia" 12:8 BDAG suggests that the word here the NRSV translates as "generously" which is "aplotehs" means more "with simplicity" or "without guile." 12:8 The word here for "diligence" is "spoudaeh," which can mean haste or speed. However, BDAG points out that this means, "oft. in Gr-Rom. lit. and inscriptions of extraordinary commitment to civic and religious responsibilities, which were freq. intertwined, and also of concern for personal moral excellence or optimum devotion to the interests of others."

 

  

Matthew 13:31-33, 44-52

This passage occurs in the Revised Common Lectionary, year A, most recently July 2020

Rather than offer a summary of these parables, I will offer a word or two comment on each parable.  Hopefully this can offer a connection to a parable for you

Parable of the mustard seed
παραθηκεν ("put before", 13:31)  Jesus does not tell them parables, he puts them before his disciples.  A reminder that we are invited to consider their meaning.

βασιλεια των ουρανων ("kingdom of heaven", 31)  A reminder that Matthew Gospel does not discuss the Kingdom of God, but rather the Kingdom of Heaven.  This is in contrast to the other writers of the new Testament.  Perhaps Matthew's Jewish roots made him uncomfortable using the word God?

λαχανων (-ον, "shrub/herb", 32) The word for tree/plant here signifies an edible plant.  A reminder that the mustard seed is intended for consumption by another, just like our lives.  While I am on the mustard seed...interesting the mustard seed was used to make chemical weapons in world war I.  Also used to make the first chemotherapy drugs.  A reminder that all things can be used for God's purposes.  Or not.

κατασκηνουν (-οω, "live in tent", 32)  John's Gospel tells us that Jesus "dwelt"/"tented" among us (same word.)  Is Jesus like one of the birds that dwells in the tree?  I don't think so, but hey, its a parable and always fun to ask the question:  Where is Jesus in this parable?

Parable of the kneading woman

ενεκρυψεν (literally and in meaning "encrypted", 33)  The kingdom is somehow hidden -- literally encrypted -- into this world.  I appreciate that this is a feminine protagonist!  I wonder if this is the work of the Spirit, to mash the Word into the world!

ζυμη (yeast, 33)  Fascinatingly Jesus compares the Kingdom of Heaven to a single-celled micro-organism that is considered fungi.  I am not going to preach on this, but there is some potential here -- it makes things rise; it takes a bit of heat, but not much; it is a fun-guy ;-)

σατα (from σατον, 33)  This is a Hebrew measure of flour, a reminder that this parable is (almost certainly) translated from the original that Jesus told!

Parable of the field and treasure
αγοραζει ("agorize" meaning "to buy or sell", 13:44;46)  Interesting economic metaphor.  If Christ is the one who finds us, the pearl, then Christ is the one who sells all that he has to buy us.  This is a pretty way (the only way??) to use the buy/sell metaphor common in Christian soteriology.

μαργαριτας ("margarita" meaning "pearl", 45)  Just wanted to everyone to know the word for pearl is margarita.  The Kingdom of God is like a margarita :-)

ευρων (from ευρισκω meaning "find", 44; 46)  A reminder that there a many lost and found parables in the Bible!

Parable of the net
γενους (literally genous, meaning "type" or "species"; 47)  This word can even mean peoples or races.  The net is intended for all people!!  (Not just fish!)

συναγαγουση (from συναγω meaning "gather", 47)  The purpose of the net is to gather all people together.  The word literally means synagogue.  The net is to bring us all into the same synagogue...

συντελεια (meaning "completion", 48)  I have no idea why Christians don't call it the fullness of all time instead of the end of time.  The word is completion and fullness, not termination!

Genesis 1:1-2:4a

The Narrative Lectionary begins the Year 4 cycle with this lesson.  The Revised Common Lectionary includes it for Holy Trinity Sunday (Year A); it is also part of the Easter Vigil
 
Summary:  In Genesis 1 order is not a bad thing.  The enemy seems to be a lack of structure, authority and clarity.  To be brought into God's creative task, namely, to be reestablished in his image, is to be brought into the task of organizing creation.  This is likely surprising because much of the creative task of today's world seems to be the breaking free of authority.  

Fragmented or autonomous living is not the intention of God's creation.  I do not argue, nor do I think Genesis 1 justifies, huge systems that simply promote uniformity if not excessive consumption of resources.  Yet, Genesis 1 does speak against an understanding, particularly 21st century American, that autonomy is the goal of the human, if not even the spiritual human.

2020 note:  It is strange to read my previous comments about authority and order given the complex context of this summer, when we've had three months of battles over authority vs individual rights regarding COVID and race.

Key Words/Concepts:

ברה (b-r-h, "create", Genesis 1:1, 1:27, 2:3)  The Bible uses many words to describe God's creative activity in Genesis 1.  Surprisingly, many of the words are common verbs that Adam, other humans and the rest of creation do:  speak, name, divide and bring forth.  This is not the case with "barah."  Only God can create, not just in Genesis, but throughout Scripture. The use of verbs throughout chapter 1 suggests there is something co-creative about creation, but yet God's creative capacity as the creator stands beyond any other entity in creation.

As a side note, in Psalm 51, when David prays for a new heart, the verb is "barah", suggesting that a new heart is only possible from God.

רףה (r-ph-h, "bear fruit", Gen. 1:22, 28).  I like this verb because it reminds me of Jesus' injunction to "bear fruit."  But in this particular story, I find it helpful to remember that just as God tells humans to be fruitful, he also commands the birds and fish the same way.  Creation is not simply our domain!  

 

צלמ (ts-l-m, "image", Gen 1:26,27).  What does it mean, after all, that we are in the image of God?!  Tomes have been written about this.  A few comments

• There is no simply linguistic analysis that will solve this debate, as in, this is what this word originally met.  You can't undo 3,000 year of reflection on this with one look in a Hebrew dictionary!
• Genesis 1:26 isn't the only data on what it means to be in the image of God.  Even if one does not look at all of Scripture, certainly one needs to consider all of Genesis 1, seeing  who God is and then reflecting on what being in that image might mean.
  
• My suggestion is that the image of God is less about an individual capacity but rather a collective capacity -- let us make humankind in our image -- does not read like a statement about one human.
• When used elsewhere in the Old Testament, it often refers to idols of gods.  It is helpful to consider that idols were believed in themselves to have power -- to be portals to the gods and even their eyes in the world.
• What might this mean then for us to be THE God's idols, the God's portals and sentinels in the world?  The NET captures discussions about this topic very well, crouching its discussion within the confines of the book of Genesis:  The "image of God" would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.

משל (m-sh-l, "rule", Gen 1:18 as verb; 1:16 as noun).  There are a whole series of words relating to power and authority in these verses.  Many of these words are poured over and often critiqued in a post-colonialism world. 

First, it is helpful to consider the string of actions here -- the purpose of the power of the sun and moon:

to give light upon the earth

to rule over the day and over the night

and to separate the light from the darkness

This rule is not harsh, but is intended to provide order and life.

I appreciate how TWOT (Bible works) gives a helpful insight on this verb: "There is no specific theology to be drawn from the meaning of the word. Yet the passages cited and the seventy or so others not cited demonstrate the importance of the principle of authority, the absolute moral necessity of respect for proper authority, the value of it for orderly society and happy living and the origin of all authority in God, himself. Authority is of many degrees and kinds. It has various theoretical bases. It originates in God. Man has no authority at all as man but simply as God's vice regent."

While our society today may be very afraid of power in the hands of super governments and super corporations, there is an instinct in the OT, certainly in Genesis, that anarchy is not a good thing.  Indeed, creation is a story of God providing order over chaos.  Of course ancient humans needed to subdue creation.  "It was a jungle out there."  But of course too, the total destruction of habitat for countless animals was also not desired either.

"Us" - Let us create mankind in our image.  There are a number of ways to think about this verse.  One possibility is that the "us" reflects the Trinity; another is that the "us" is the "royal we"; another is that the "us" reflects angels, ie, the heavenly court.  I don't think we will ever solve this linguistic and theological conundrum.  However, I offer another idea and that is that God is saying to the rest of creation, let's create out of you something in my image.  Elsewhere in Genesis 1, God invites creation into participation in the act of creation.  Given that humanity comes from genetically and is dependent biologically on the rest of creation and that creation has already been involved in creation itself, I think this makes sense.

כבש (c-v-sh, "enslave", Gen 1:28)  In every other Biblical instance this word means some kind of conquering, subduing, enslaving or possibly even raping.  This is difficult for us as modern readers because we do not want to understand our relationship to the earth as one of enslaving it.  While the word rule (רדה, Gen 1:26-1:28) is slightly less problematic, we cannot escape כבש!   My thoughts are

• Farming before technology was difficult work.  Clearing and plowing fields would have felt like an act of battle in many ways against the forces - the ground, the weather, the insects, the other animals.  In this context, that kind of combat verb might have made sense.
• Second, everything that God tells the humans is governed by them being in God's image.  The kind of rule and even dominion that we are to offer is to reflect God's intended rule.
• Third, there is a parallel structure in Genesis 1, with days 1 and 4; 2 and 5 and 3 and 6 corresponding to each other.  This means that our ruling is previously modeled by the moon and sun, providing organization and order.

רדה (r-d-h, "rule", Gen 1:28)  This word means to rule.  It can refer to royal rule (Psalm 72:8, 110:2) or even oversight at a construction site (1 Kings 5:30).  It can be both helpful but also cruel (see Leviticus 25:43 or Ezekiel 34.4).  It is in itself not problematic as "c-v-sh."  Again, see comments above on image and enslave.

 

נתנ (n-t-n, "give", Gen 1:17, 1:29) The final statement of God about creation is that it is a gift!

1 Peter 2:19-25

This passage occurs in the RCL year A during the Easter season, most recently May 3.  
 
Summary: Because this is paired with the Good Shepherd and Psalm 23 passage, I cannot see many people preaching on this.  It is also problematic in that the pericope is really part of instructions for slaves to obey their masters (and citizens their king).  While this makes a fascinating side point -- Christianity has thrived in a wide variety of economic and political arrangements -- it probably gives the preacher pause before commending these words for everyone. 

All of those warnings aside, here is a draft post on this passage:

Key words
χαρις ("grace", 2:19 and 20)  This word typically means grace.  Most translators struggle with this.  The literal translation would be "This is grace, if you suffer..."  Does Peter mean grace is the suffering itself or means to endure the suffering?  It is very hard to say that grace is receiving a beating from your master (vs 20).  I understand why the translators do not want to call this grace!  The NET Bible offers the following comment:
“For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2)."  (A metonymy means a word substituting for another set of words.)

I struggle with this, not simply because of the slave-master connotation, but because of the idea that our suffering pleases God.  I call to mind Psalm 56:8
"You have kept count of my tossings;  put my tears in your bottle.  Are they not in your record?"

So I strongly disagree with the idea that God is pleased with unjust suffering, but we read on!
 
υποφερει (2:19) vs αναφερει (2:24)  We are to bear suffering (carry-down, literally); Jesus bears out sins (carry-up).  It is interesting to think about the two images here, of carrying down vs carrying up.
Note: In vs 24 this αναφερει appears in its aorist form ανηνεγκεν, which makes it difficult to see!)

πασχων (participle form of πασχω, meaning "suffer", 2:19, 20, 21 and 23)  The word here for suffer is the same that we use to describe the suffering of Christ (passion!).  Peter here links, correlates, if not equates our suffering with that of Christ.

υπογραμμον (from υπογραμμος, meaning "example", 2:21)  This word originally meant a list of all the letters in a language so you could start to learn it.  This is fascinating then, that suffering is the alphabet of Christian faith.

παραδιδου (παραδιδωμι, meaning "hand over," 2:23)  Typically we think of Jesus being handed over to the chief priests, etc.  Peter suggests that Jesus handed himself over to the true judge!


απογενομενοι (participle form of "die", 2:24) What I want to point out here is that this participle is in the nominative case, which means it refers to the subject of the sentence, which is us.  We still die.  Christ's death is for us, but it ultimately we must also die to sin. Also there is nothing subjective about this verb.  "In order that dying to sin, we began to live."  The word for live here (ζησωμεν) is in the subjunctive voice, which might leave the English reader thinking there is uncertainty.  No!  The subjunctive voice is used automatically in Greek within the ινα clause.  There is an if-then; the if is Jesus death (which happened), not our compliance!

επισκοπος ("overseers", 2:25) The word here for overseer comes into English as "Episcopal"  Can you imagine reading that in church: "Jesus is the Episcopal of your soul!"  "Epi" means over; "scope" means see.

ψυχων (from ψυχη, meaning "soul", 2:25)  Just a friendly reminder that in the Jewish mind (of which Peter or any of his students would come from), soul is not the wispy part of your body that lives on after you die.  Here are the verses that talk about a soul in 1 Peter:

• 1 Peter 1:8 Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls.
• 1 Peter 1:22 Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart.
• 1 Peter 2:11 Beloved, I urge you as aliens and exiles to abstain from the desires of the flesh that wage war against the soul.
• 1 Peter 2:25 For you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls.
• 1 Peter 3:20 who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water.
• 1 Peter 4:19 Therefore, let those suffering in accordance with God's will entrust themselves to a faithful Creator, while continuing to do good.

On the one hand, the soul can refer to the whole person (3:20); it can also refer to the 'part' of the person opposed to the sinful flesh (2:11).  Worth some more reflection!!  Overall, it refers to the moral core of a person.  This soul is not like the body in that it transcends pain and pleasure, but I would not describe it as having transcended the physical reality of the body.  More to consider...on this passage I doubt any of us will ever preach on!!

Philippians 2:5-11

This passage occurs Lectionary on Palm Sunday.   It also occurs in the Narrative Lectionary.  

For a look at the entire verse Philippians 2:1-13, check out this blog post.

Summary: Although this particular "pericope" misses 2:1-4 and then 12-13, it is so powerful that it can stand alone!  The Greek words are very rich, giving translators a tricky time.  Often they translate the verbs as nouns and vice versa!  The heart of the passage isn't about translation, though its about transformation, transformation of this world in Jesus Christ!

Key words
φρονειτε (φρονεω, meaning 'think', 2:5)  This means think, regard, have a mind.  This verb is also found twice in 2:2, in which Paul calls them to have the same mind as each other.  In 2010 when I was looking over this passage I was struck by how translators translated this verb (as a noun).  This doesn't interest me as much now, although how one translates this verse is fascinating.  In essence Paul is commending us to put the interests of others above ourselves, as Christ Jesus did.

To get a sense of this verb, rather than analyze the datives in 2:5 (which I can't really figure out!!), I want to look how this verb appears elsewhere in Philippians.

1:7  It is right for me to think this way about all of you, because you hold me in your heart,
2:2  make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.
3:15  Let those of us then who are mature be of the same mind; and if you think differently about anything, this too God will reveal to you.
3:19  Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.
4:2   I urge Euodia and I urge Syntyche to be of the same mind in the Lord.

What is interesting is that Paul presents two alternatives:
a)  Thinking about yourself first
b)  Thinking with he same mind with your brothers and sisters in Christ.

Paul does not suggest there is
c) thinking for yourself and Jesus yet not being with your brothers and sisters.

Paul is suggesting that the way in which we think like Christ is to submit to the group.  This is a hard teaching for this American Christian!

A few other notes on this verb:
- Paul's inclusion of the Christ hymn (6-11) is built on the preceding verses, especially 3-4.
- Paul does not directly say, think as Christ thought.  What he literally says is this:  "This whole business of putting others first, upon this think, that was was in Christ."  In other words, he is not saying that loving the neighbor was something that Jesus thought about, but rather he is saying that the loving neighbors within a community was something internal, intrinsic to Jesus.


αρπαγμον (the α has a rough breathing, so it is pronounced 'harpagmon", meaning 'plunder', 2:6).  The standard translation here is to make "grasp" a verb. The underlying Greek word here is "harpagmon," which means booty, plunder, something to be seized (even violently, through robbing, etc). So the more natural translation is probably, "Jesus did not consider plunder to be commensurate with God."  I know that David Fredrickson of Luther Seminary definitely emphasized this!  The basic idea is that gods in the Greco-Roman world would have used their power to abuse, rape and plunder.  But Jesus did not.  This seems like a better translation in regards to the historical-cultural situation.

μορφη (morphe, meaning 'shape' or 'form', 2:6)  Jesus is said to be in the "morphe" of a God. Morph means form. The idea of form is important -- Greek gods, as any museum will show you, had beautiful forms, not those of slaves! Click here for more
I also unpack the significance of the word for the whole of Paul's letter here: Philippians 2:1-13.  Essentially Paul uses three separate words to describe the likeness of Jesus to God and humanity; μορφη (morphe); σχημα (like schematics); and homoioma (kind of sort of like homonym, but closer!) The most significant, I would argue is μορφη because Paul will use this word later in the letter to talk about how we will inherit the shape of Christ (symmorphos, 3:21).

κενω ('empty', 2:7).  This is a strong verb.  The power of this verb cannot be lost! Jesus emptied -- became nothing!  (Grammar Note: Paul uses a participle in an easy way to translate here-- He emptied himself, taking (participle) the form of a slave. Participles, especially in narrative, often flow much more naturally than we assume!

υπηκοος (hypokoos, meaning 'obey', 2:8)  The word obedient is found here. In Greek, the word is related to listen (ακουω).  Obey is "hypo-akou-oo" literallyr "under listening."  To put oneself under what one hears!
κυριος Ιησους Χριστος (Jesus Christ is Lord", 2:11)  The phrase to confess and profess loyalty to the Emperor was "κυριος καισαρος." (Caesar is Lord).  Christians early on made great sacrifices because they replaced Caesar with Christ.

Structural note:  I believe the Greek is structured much like a Psalm.  I believe it presents rhymes like in Hebrew, where you have pairs of connected images rather than pairs of similar sounding words.  For example:
He makes me lie down in green pastures, he leads me besides still waters.
Same meaning, different images

In this passage, almost everything that is phrased, is paired:
He humbled himself; obedient unto death
Every knee shall bend...; every tongue confess

Ezekiel 37 and a Chaism

This passage occurs in the Narrative Lectionary Year 4 Advent Cycle.  It also occurs during the Revised Common Lectionary, Year A, Lent, most recently March 22, 2020.

Chiastic structure of Ezekiel 37. 
This week I'd like to show how the language Ezekiel points toward a chiasm.  A chiasm is a structure, used very often in Hebrew, along the lines of this
Point A
  Point B
     MAIN Point C
  Counterpoint/echo B
Counterpoint/echo A

Repetition of words and themes points toward the middle, which reveals the author's main point.  This is a valuable tool for teaching, but I would also argue, for remembering stories as well.  It works very well in Hebrew, a language with a fairly small vocabulary.  English authors cover up these structures by translating the same word in various ways.  In Ezekiel 37, this happens most meaningfully with  (דוח) , which means Spirit, wind or breath. 

Once you start laying out the words, a strong argument for a chaism emerges, with the key verse in the middle: "You shall live and know that I am the Lord"

Point A:  The Spirit (דוח) leads Ezekiel to the valley of dry bones (עצם)
   Point B:  Even prophet (literally, son of Adam) is uncertain about fate of bones (עצם); only God knows (ידע)
     Point C:   Command to prophesy (נבא), to speak the Word of the LORD (דבד) with the promise of the Spirit  (דוח)
                       1)  Bones (עצם) will take on flesh
                       2)  Flesh will come alive (חיה) through Spirit (דוח)
        Point D:  MAIN POINT:  People will be alive (חיה) and know (ידע) that the LORD is God!
     Point C':  Ezekiel Prophesies (נבא)
                        1)  Bones (עצם) take on flesh
                        2)  Flesh comes alive  (חיה) as Spirit  (דוח) comes at Word of God. 
In fact, a whole multitude has been resurrected
   Point B':  People said they did not know their fate, their bones (עצם) had dried up; command to prophesy (נבא) the promise of God's Spirit to the people
Point A:  Spirit (דוח) will be with everyone (not just Ezekiel); they will be in Israel, not in valley; people will be alive (חיה) and know (ידע) that the LORD is God!

Matthew 17:1-9 (Transfiguration)

This passage occurs as the Transfiguration Sunday Gospel in the Revised Common Lectionary (Year A) and Narrative Lectionary (Year 1), most recently February 2020.

Summary:
Obviously a familiar and beautiful passage.  Matthew lets us know that this event occurs "six" (hex) days after the first messianic prediction.  This is the only time in the Gospels that anything happens six days later.  Why? The last time we found something happening on the six day was the creation of humans, which the Bible calls good; in fact, very good.  Peter likewise calls it "good" to be on the mountaintop.  The sixth day of creation was good, but it was not the ultimate day; the 7th was and is.  In the same way, the transfiguration is a good day.  Moses and Elijah, the law and the prophets, are great and to be celebrated.  By they are not the ultimate; Jesus is.  Likewise, turning bright as light is good and to be celebrated.  But it is not the crucifixion and resurrection Jesus for which has come.

Key words:
εξ ("six" -- there is a rough breathing mark over the e, so this word is read "hex" like "hexagon"; 17:1):  This is the only event that occurs "six" days after something in any of the Gospels or in the whole Bible.  The last event is a series of teachings in which Jesus foretells his death and resurrection and Peter rebukes him.  So why six?  In the Bible six often refers to incomplete (yet not entirely bad!) things, chiefly creation.  Transfiguration is good.  But not ultimate.

αναφερω  ("took up" or "sacrificed"; 17:1):  This word literally means "take up," but is often used to describe the action of the priest in sacrifice.  It is also used for Abraham taking up Isaac to Mount Moriah.  Is Jesus taking up his disciples for a sacrifice?  Is he sacrificing them?  I think in this case, the verb probably just means "took up" but an interesting connection.  It is interesting to note that when Jesus "takes" us "up" we come back changed!

μεταμορφομαι ("transfigured" or "metamophisized"; 17:2):  The Latin "transfigured" is not as "cool", imho, as the Greek "metamorphisized."  This word is fairly rare in the NT.  It also occurs in Romans 12:2 (Do not let your minds be confirmed to this world, but transformed by the renewing of your minds...) and 2 Corinthians 3:18, which reads something like "Shine, Jesus, Shine."  Transfigured sounds so churchy.  Try "transformation" or "metamorphosed" as see what reaction you get.  "Transformer Sunday"

φος ("light"; 17:2 see also 5:14).  Jesus called his disciples to be the light of the world; a city on a hill cannot be hidden.  In this passage we again have light on the hill, but this time it is Jesus himself.  The NRSV covers up the literal phrase, "white as light," which is too bad because it is one of the few times, outside of John, that Jesus is referred to as light.  Even the angel at the resurrection (28:3) will not be bright as light!

αγαπητος ("beloved"; 17:5; 12:18; 3:17):  This phrase harkens back to Jesus baptism.  It also reaches back to the prophet Isaiah and the love song for the beloved.  (A few times God calls Israel his beloved).  Most significantly, it leads us back to Abraham and his near sacrifice of Isaac, his beloved son. Baptism, sacrifice, a mountaintop, God's promises to Abraham.  Something Lutheran stirs in these waters...

αψαμενος ("touch"; aorist participle of απτω; 17:7):  I find it interesting that Jesus touches them.  I had missed that before.  I think it greatly softens Jesus words.  He touches them.  Tells them to arise and not be afraid.  We often remember his words at the end of the story, not to tell anyone, but this is a powerful gesture by Jesus:  to uplift with his touch and his words.

οραμα ("vision," 17:9):  The NIV probably gets this right by translating it "what you have seen" instead of vision, because vision for most of us sounds like something made up.  Freiburg Lexicon says, (1) literally what is seen, appearance, spectacle; (2) in the NT a supernatural vision, given as a means of divine communication, to be distinguished from a dream (οναρ)

εγερθη ("stand up" or "resurrect"; aorist passive of εγειρω; 17:7 &9)  Jesus uses the same verb for talking about his resurrection as he does to tell the disciples to "stand up."  Jesus tells them to stand up.  And then he tells them he will "stand up."  Jesus resurrection leads to our own resurrection too.

Grammar:  The quick and easy circumstantial participle
A number of verses in this section have easy circumstantial participles.  17:7 for example, puts one right in the middle of the sentence (after the και)
και αψαμενος αυτων ειπεν
first step:  plug in English words in "untranslated format."  I will put an * by the part that we need to clarify in order to translate.
and touch* of them he said
It turns out that the "he said" is the main part of the sentence.  The αψαμενος αυτων is the participle
The participle is in the aorist, which means it happened before the other verb.  So
"touched of them, he said."
We need to clean up the word "touched" but two things are tricky.  First, the verb is in the middle voice.  Don't worry about that.  He did not touch himself; what languages consider "middle voice" varies.  In this case, we can translate this as an active voice, "touch."  Second, αυτων is in the genitive simply because this verb takes a genitive object.  So
"and touched them, he said."
Now we figure out who is doing the action
Here it should be obvious that Jesus touched them.  You could also check that the participle is in the nominative, which means the subject of the rest of the sentence is doing the action...who is Jesus.
Then we add in the circumstance
"and after he touched them, he said"

Consider also 17:9 
επαραντες δε τους οφθαλμους αυτων ειδον...ει μη...
Here again we have a circumstantial participle.  Step one, fill in English that you know
look up* and the eyes of them they saw...
Once you figure out that ειδον = they saw = the main verb of the sentence, you should be able to move quickly through this participle.  Indeed, your brain can probably figure out the actual reading:
"After lifting their eyes they saw..."
You could work through this in sequential steps:
Fix tense:  "lifted their eyes they saw"
Fix voice...already done
Figure out who -- the disciples!  (Again, you can check the case and number, but disciples makes sense!)
Then add circumstance.  Since it is aorist, it happened first...
"After lifting their eyes they saw..."

John 1:29-42

This passage occurs in the Epiphany season of the Revised Common Lectionary (Year A), most recently January 15, 2023.
 
Summary:  John's narrative is very basic to read...because he only uses about 30 words in 14 verses!  He invites us into the world of the Old Testament, he invites us to follow Jesus, and he also invites us into witnessing ourselves to the lamb of God.  Speaking of the lamb of God, what is John getting at here?  There is no lamb in the OT who takes away the sins on the day of atonement.  The main lamb in the Old Testament is the Passover lamb, which has nothing to do with sins!  John's creativity, hopefully, inspires our preaching and teaching.

ερχομαι & οραω (1:39; 1:46; 4:29; 11:34, 19:33; 20:8 "Come and see")  These two verbs come together s number of times in John's Gospel.  A quite impressive list actually: 
A) When Jesus begins his ministry
B)  When the woman at the well returns to her hometown to invite others (different cognate for "come");
C)  When they bring Jesus to Lazarus' tomb
D)  When they find Jesus on the cross
E)  When they come to the empty tomb. 

John's Gospel invites us to come and see again and again, ultimately even the resurrection (20:8).

αμνος  (1:29; 36, "lamb").  The imagery of "lamb of God who takes away the sins of the world" often makes us think of animal sacrifices in the Old Testament.  However, the main sacrifices on Yom Kippur (day of atonement) were not lambs, but a bull and two goats!  In fact, other sin offerings (Lev 4&5) are not lamb offerings but again bulls and goats.  I am sure that many other summaries would be better than this one, but the lamb was used in OT times for sacrifices in the following manner:
Daily offerings (Exodus 29):  To please the Lord and welcome his presence
Lepers (Leviticus 14):  To cleanse the lepers by its blood
Passover Meal (Exodus 12):  To protect the Israelites from the angel of death by its blood marking the door panes.

A lamb could be used a burnt offering, a type of sin offering, but we are getting further afield here.  The point of this discourse is to say that in the Jewish sacrifice model of the Old Testament, you do not find a theology where a lamb is constantly being used to take away the sins of the individuals.  Isaiah 53 develops the idea of the suffering servant as a lamb led to slaughter, but again the point here is that one cannot simply draw a nice line from OT sacrifice to Messiah predictions to Gospel of John.  Okay, you can, but it is not so simple.

More deeply, I do not think the Gospel of John is advocating an angry God who slaughters Jesus to be happy.  I think John is riffing on Old Testament themes here, but the connection between Lamb of God, Jesus and "taking away" the sins of the world, moves far beyond what the Old Testament was prepared to acknowledge.  Is this a problem?  Not for this Christian.  I just want to point out that John 1:29 is probably not a good time to bring out angry God needs a Jesus animal sermon.

Additional note:  I did some research on the word "αιρω", meaning "take away."  I could not find anything particularly connected with sin or sacrifice.  That said, the word is used within the passion narrative a number of times.   

• The chant of the crowd to crucify Jesus -- "away with him, away with him, crucify him" (19:15)
• The stone is rolled away
• Mary thinks they have taken Jesus away

However, I couldn't see any obvious pattern for what John might mean by the one who "takes away" the sins of the world.

μαρτυρεω (1:32, "witness")  This verb appears 33 times in the Gospel of John!!  It means to testify.  It came to take on the connotation of "martyr" as people began to die for testifying to the truth.  Stephen is often considered the first martyr (Acts 7 and 8), but it is worth remembering that John the Baptist also died.
Cheap sermon insight:  3+3=6.  Bad number.  Needs one more witness to be complete.  That witness is you.

επαρυριον (1:29, 1:35, 1:43, "tomorrow")  This little word appears three times in this section.  It is kind of a nice progression.  The first day Jesus is pointed out to the people.  On the second day, the people begin following Jesus.  On the third day they begin to invite others.

Grammar note: 
The present tense often connotes continuous action.  This can create some great insights but also make the narrative illogical.  For example, in verse 1:43, Jesus goes to find (ευρισκω; present tense) Philipp.  In the narrative this makes no sense that he "continually is finding" Philipp.  On the other hand, it does make sense  in theological terms that Jesus always is finding Philipp!  Then Jesus is saying (λεγω in the present), or really "continually saying" to Philipp, follow me.  This could make sense in both the narrative and in theology.  In fact, even the verb for follow (ακολουθεω), is in the present, meaning Jesus intends for Philipp to keep following him.  This all works out great on a theological level, but it pushes the narrative to the limits.  This is especially true when these verbs are used in the present tense in verse 41, when Andrew finds his brother to tell him about Jesus.  Is Andrew also continually finding Jesus and continually telling Peter about Jesus?   It was ingrained into me the "continuous" nature of the present tense.  This can create some great theological insight, but we cannot completely rest on it because authors often stretch the tenses more than we might expect.

John 1:41
ευρισκει ουτος προτον τον αδελφον τον ιδιον Σιμονα και λεγει αυτω  ευρηκαμεν τον Μεσσιαν ο εστιν μεθερμηνευομενον χριστος
John 1:41:    He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed).

We divide by punctuation and conquer: 
1)  ευρισκει ουτος προτον τον αδελφον τον ιδιον Σιμονα και λεγει αυτω
We find the subject and verb:
ευρισκει:  he/she/it finds - main verb
ουτος:  he -- subject!
προτον:  adjective in accusative case as an adverb: "first" or really "firstly"
τον αδελφον τον ιδιον Σιμονα:  His own brother Simon
και λεγει αυτω:  Another sentence:  "He is saying to him."
   Tricky to recognize this as another subject and verb combo, but the familiarity of the verb should make it possible.
2)  ευρηκαμεν τον Μεσσιαν
We have found the Messiah.  We is implicit in the verb.
3)  ο εστιν μεθερμηνευομενον χριστος
who/what/which is translated Christos.  Notice the o has a an accent and rough breathing accent, which means it is a relative pronoun.
So this sentence can almost be read word for word, once you divide it up.  The complicated part, as a we discussed in the grammar review, is translating the present tenses of the verb.